Parmenides vis-à-vis Spinoza

The principles of participation, holiness and action that I've developed in the previous post constitute a logical-ethical-physical model of the logical truth. As for what the latter is: It is, and we all know it. Hence my understanding of it is the same as Parmenides'.

For fun and worldly debate let us consider how Spinoza's definitions concerning God apply to the model and the truth.

I. By that which is self-caused, I mean that of which the essence involves existence, or that of which the nature is only conceivable as existent.

model: the structure that ties impressional analysis, exemplification and causation together

truth: awareness

II. A thing is called finite after its kind, when it can be limited by another thing of the same nature; for instance, a body is called finite because we always conceive another greater body. So, also, a thought is limited by another thought, but a body is not limited by thought, nor a thought by body.

model: limits exist for both notions and examples, as both can be contained in larger ones.

truth: there is only one thought, hence it is infinite.

III. By substance, I mean that which is in itself, and is conceived through itself: in other words, that of which a conception can be formed independently of any other conception.

model: the structure that ties impressional analysis, exemplification and causation together

truth: awareness

IV. By attribute, I mean that which the intellect perceives as constituting the essence of substance.

model: perceptions, desires and actions

truth: thought

V. By mode, I mean the affections of substance, or that which exists in, and is conceived through, something other than itself.

model: aware beings other than the structure that ties impressional analysis, exemplification and causation together

truth: there are no modes

VI. By God, I mean a being absolutely infinite—that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality. Explanation—I say absolutely infinite, not infinite after its kind : for, of a thing infinite only after its kind, infinite attributes may be denied ; but that which is absolutely infinite, contains in its essence whatever expresses reality, and involves no negation.

model: the structure that ties impressional analysis, exemplification and causation together

truth: awareness

VII. That thing is called free, which exists solely by the necessity of its own nature, and of which the action is determined by itself alone. On the other hand, that thing is necessary, or rather constrained, which is determined by something external to itself to a fixed and definite method of existence or action.

model: the structure that ties impressional analysis, exemplification and causation together is free, other aware beings are constrained.

truth: awareness is free, nothing is constrained.

VIII. By eternity, I mean existence itself, in so far as it is conceived necessarily to follow solely from the definition of that which is eternal. Explanation—Existence of this kind is conceived as an eternal truth, like the essence of a thing, and, therefore, cannot be explained by means of continuance or time, though continuance may be conceived without a beginning or end.

model: the defining characteristics of the structure that ties impressional analysis, exemplification and causation together are eternal, and as a particular part of those the truthfulness of tautologies.

truth: thought is eternal.